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JOHN BASCOM 
PROPHET 



JOHN BASCOM 

PROPHET 



BY 

SANFORD ROBINSON 



G. P, PUTNAM'S SONS 

NEW YORK AND LONDON 

llbe iknfcfeerbocfcer press 

1922 



3^45 



.-B34 



-^u> 



Copyright, 1922, 

by 
Sanford Robinson 



^ 




Made in the United States of America 

DEC 22 72 



©C1AG00696 



INTRODUCTION 

'T'HE annual meeting of the Alumni As- 
sociation of Williams College held at 
Williamstown during the Commencement 
week of 1922, was devoted to the considera- 
tion of John Bascom's life and work. I was 
one of the speakers, and at the request of the 
association I have attempted to reproduce the 
substance of my remarks. The following 
pages are the result, though this presentation 
is necessarily somewhat expanded. The time 
limit of twenty-five minutes did not permit 
of the outline necessary to make a written 
presentation understandable. I have kept 
down the pages as much as possible, because 
of the lesson I have learned that the engrossed 
public like the court is more sympathetic 
towards short than towards extended written 
argument. 



•Bntrotmction 

I have felt for several years that the world 
was ready for John Bascom. The point of 
view toward life has changed during my life- 
time. When I began work the thing em- 
phasized was success in the chosen calling, 
but now we have come to see that it does not 
so much concern us how great a success a 
man makes of his work unless he can also make 
a success of his personal life. This advanced 
outlook on life has reawakened in men a 
quickened interest in the nature of the spirit of 
the world and the relation of the individual to 
it. Society does not move forward at a regular 
pace or in one direction, and the accelerating- 
movement taking place today is generally 
recognized. The war is often assigned as the 
cause, but the war is very much more a result 
than the cause of social changes. Prussian- 
ism stood in the way of progress and had to 
go. The widespread interest in religious be- 
lief today, and the progress being made toward 
a better statement of faith are indicated by the 
lament that is going up from some theologians, 

vi 



Sntrobuctton 

whose hearts are encrusted beyond growth and 
who see in the regenerate spirit of men gen- 
erally nothing but disaster. 

The thing that has impressed me most in 
my contact with men is the universal desire 
for continued personal existence after death. 
The obstacles to a sure grasp of this faith 
almost always come from two sources. 
When the present generation of workers 
was in college, Idealistic Pantheism was 
the philosophic view generally accepted and 
taught, and even if a man did not go to col- 
lege, his thought nevertheless was filled 
with this conception of how the world came 
into being, because the popular literature 
and discussion were absorbed with this idea. 
Under the pantheistic view there is no 
room for continued personality after the 
soul leaves the body, and the conception 
of immortality was dismissed as a notion 
which dreamers had created. The other 
obstacle to faith is the general distrust on 
the part of hard-headed workers towards the 

vii 



Sntrobuctton 

churches, which only too often have been more 
interested in establishing the special dogmas 
of a particular denomination rather than the 
truth for which all churches must stand . When 
the general truth was presented it was often in 
a way that reason was compelled to reject and 
that made it also abhorrent to the feelings. 
Both of these objections have lost their force, 
and the problem is to bring this before the 
workers of today who feel that the question 
of immortality is answered in the negative and 
who have lost interest in the churches. 

The logical difficulties, confronting the ac- 
ceptance of a pantheistic view of how the 
world came into being, proved to be so insur- 
mountable when critically examined in the 
light of all the facts and circumstances, that 
many philosophers have abandoned the view 
and now accept the world we know as a real 
world. Furthermore, the advanced preachers 
in all denominations now accept evolution. 
John Bascom, graduating from Williams Col- 
lege in 1849, spent the latter half of the nine- 

viii 



Sntrobuction 

teenth century and the first few years of this 
in daily reflection on these subjects, and forty 
years ago reached a thoroughly rational justi- 
fication of faith that advanced thinkers in all 
branches of knowledge now accept. His life 
and his thought; the things he learned by 
living , are worthy of the most careful study. 

He regarded nature as the very house of 
God, and after a luncheon in the woods tidied 
the spot as carefully as if in the drawing-room 
of a king. He knew all the flowers, birds and 
animals by name and nature, but he did not 
hunt or fish. He said he was not sure that he 
would gain as much pleasure in the killing as 
the animals would lose in having life thus pre- 
maturely cut off. He was never annoyed by 
the weather. Hot or cold, rain or shine, his 
greeting was always: Is not this a fine hot 
day? or a fine cold day? or whatever kind of 
a day it might be ; for it was always a fine day 
to him. He was always just, and all men 
universally respected, admired and loved him. 
It has been my good fortune to come in close 

ix 



3fatrobuction 

contact with many fine men, particularly 
among the teachers of Harvard Law School 
and in connection with my work, but I have 
never met anyone who has impressed me with 
the success he was making of his personal 
life as did Dr. Bascom. He was in college 
shortly after my grandfather, and taught my 
father and taught me, and our home in North 
Adams was only five miles from Williamstown 
where he lived. His personality pervaded the 
entire community. 

It may be presumptuous that I, a mere 
worker, should enter a field in which theo- 
logians and philosophers have been disputing 
since the time when Galileo and his contempo- 
raries laid the foundations of modern science. 
My justification is that I knew Dr. Bascom 
personally and had an opportunity to observe 
his unique success of life, won against great 
odds, but which can be achieved by any who 
think his thoughts and who will to live a life 
consistent with them. 



CONTENTS 

Introduction v 

I. The Man i 

II. The Conflict Between Science, Philo- 
sophy and Religion in Dr. Bascom's 
Time 7 

III. Dr. Bascom's Attack Upon Mechani- 

cal Evolution . . . .14 

IV. Dr. Bascom's Conception of a Spirit- 

ual Evolution and the Modifica- 
tion of Religious Beliefs Resulting 
from this Conception ... 20 

V. Constructive Realism and Its Solu- 
tion of Philosophical and Religious 
Problems 38 

VI. Dr. Bascom and Present Thought . 49 



XI 



JOHN BASCOM, PROPHET 



T^HE world has outgrown orthodox theology ; 
but it has not outgrown the need of 
belief in a living, personal God, in man's 
freedom on earth, and in his continued per- 
sonal existence after death. Nations have 
always been able to endure disbelief by in- 
dividuals and by groups of individuals, but no 
nation has been able to endure for long the 
discard of faith by the mass of the people. 
John Bascom is a leader among those who 
have given the world a new theology, a new 
statement of faith. He stood in the direct 
path to truth. Perhaps it is inaccurate to 
describe his position as standing because he 
was always on the march and moving in the 
right direction. 

i 



3Fofm JBaacom, fJropfjet 

John Bascom was born in 1827 in Western 
New York. His father was a home mis- 
sionary who died when he was but a year 
old, leaving a widow and four children. The 
family being in straitened circumstances, 
means for the boy's early education were 
found through the energy of an older sister, 
who in addition accomplished the education 
of herself and her sisters at a seminary in 
Troy, thus enabling them all ultimately to be- 
come teachers. Young Bascom was gradu- 
ated from Williams College with the class of 
1849. He came from a long line of New Eng- 
land Congregational ministers, and would 
have followed this calling naturally had his 
mother not attempted to force the issue. 
Having a temper which reacted sharply to un- 
due urging, he decided to pursue the study of 
law. After reading law for one year he found 
it distasteful ; and reverting to his earlier ideal 
went to Auburn Theological Seminary for 
twelve months, afterward to Andover Theolog- 
ical Seminary for one year, and later accepted a 



3Fofm JBascom, Jkopfjet 

call as tutor in rhetoric and elocution in Wil- 
liams. He was tutor from 1852 to 1854, an d 
professor of rhetoric from 1855 to 1874. A call 
to the presidency of the University of Wisconsin 
then came, and despairing of an opportunity 
to teach in Williams the subjects which en- 
grossed him, and feeling the growing embar- 
rassment to the college caused by his then 
advanced religious beliefs, he accepted this call 
to the West . His pronounced views in favor of 
prohibition were causing increased friction, 
and in 1887 he returned to live in Williams- 
town. In 1 89 1 he again became connected 
with Williams, this time as professor of politi- 
cal science, which chair he held until 1903, 
when failing health and a desire to give more 
time to writing caused him to retire from ac- 
tive teaching. He died in 191 1. 

While Dr. Bascom was in college he had 
very serious trouble with his eyes, and for a 
period of seven or eight years after gradua- 
tion he was forced to abandon reading 
and writing. Then slowly, through as many 

3 



STofm JSatfcom, JJropfjet 

years more, he regained the power of using 
his eyes for a few hours each day. During the 
later years of his life they rendered him all the 
service that his general nervous vigor would 
allow. Aside from this trouble Dr. Bascom 
had a sound physical constitution, but not a 
vigorous one. He was never able to generate 
as much nervous energy as his physical and 
intellectual activity demanded. He was con- 
stantly threatened with prostration of his 
entire nervous system or of some portion of it. 
Attacks of neuralgia, protracted pain at the 
base of his brain, rheumatism and sciatica de- 
veloped from time to time when he overtaxed 
his nervous system. He always had absolute 
control of his physical appetites, and by a uni- 
form temperance in eating, and careful outdoor 
exercise, he was able to perform a prodigious 
amount of work. A partial list of published ad- 
dresses and other writings occupy seventeen 
pages of his book on Things Learned by 
Living. These would have been much more 
than a full life's work for most physically strong 

4 



3Jofm Jtecom, $ropfjct 

men, even aside from teaching, to which Dr. 
Bascom also unsparingly devoted himself until 
he was seventy-four years old. Like every 
equally strong soul, he would have delighted in 
robust health, and he could have attained it 
readily had he been willing to some extent to 
sacrifice the work of giving the world a rational 
statement of faith which absorbed him so com- 
pletely. Instead, however, of stopping work 
at the point where full health would have been 
preserved, he labored nearly every day, un- 
til he sank into positive and painful de- 
pression ; and yet he was able to say that on 
most days he reached the region of " hilarious 
life." 

Vigor is a quality essential to any working 
faith. Some men accept a pantheistic concep- 
tion of God which makes impossible personal 
relations between man and his Maker, denies 
any actual human freedom, and substitutes 
for personal immortality the continuance of 
the race. Other men are able to divide their 
minds into separate water-tight compartments, 

5 



SFofm J8a*com, $ropfjet 

reserving one portion of their thought for re- 
ligious and another portion for scientific 
ideas, which are mutually quite inconsistent ; 
others are doubters; others deny God alto- 
gether; but the faith of the people must be 
both vigorous and understandable. John 
Bascom made faith continuous with know- 
ledge. To appreciate his contribution to our 
intellectual and spiritual life it will be well to 
recall briefly the history of Western thought 
down to his time, and then consider his views 
and the development of thought to the pres- 
ent time. 



II 

The two great factors which have influenced 
intellectual life in Europe and America are the 
Hebrew religion and Greek philosophy. The 
medieval theologians of the Roman Catholic 
Church based their theology on the Hebrew 
religion and Greek philosophy. The ortho- 
dox theology underwent some modification by 
the Reformation and subsequent Protestant- 
ism, but at the time Dr. Bascom began his 
work it was unbroken in force and generally 
held possession of the hearts and minds of 
men. Under the old theology the world in its 
present wonderful form and everything in the 
world, including the hearts and minds of men, 
were the result of a single short effort of days. 
God, operating as an outside agent with ma- 
terials which He fashioned out of nothing, built 

7 



SFofm JBatfcom, $ropijet 

the universe much as a mighty man of suffi- 
cient strength and power would have done. 
The love of God was subordinate to His glory, 
and a chief difficulty of the old theology lay in 
its attempt to secure peace and love in the 
hearts of men when there was but little under- 
standing of the peace and love in the heart of 
God. It is commonly thought that the old 
theology failed because of conflict with in- 
creasing knowledge due to the development 
of science, but the failure is equally attribut- 
able to the growth of love in the hearts of men. 
Men, recognizing God as Love, have found it 
increasingly impossible to embrace doctrines 
involving the wrath of God and everlasting 
punishment. 

Darwin published in 1859 his book on the 
Origin of Species, which his extreme followers 
developed into the doctrine of a mechanical 
evolution as a complete explanation of the 
present order in the world. Science was mak- 
ing rapid strides from the beginning of the 
nineteenth century, and was continually pre- 

8 



3Jofm JSatfcom, $ropijet 

senting new discoveries that broke down the 
old beliefs. The announcement of the doc- 
trine of evolution came at a time prepared to 
receive it. Yet in many communities almost 
universal doubt in all religious beliefs followed 
the original conception of evolution. The 
fatal blow to the old theology resulting from the 
acceptance of evolution engendered serious 
doubts in connection with all religious ques- 
tions. 

The predominant philosophy in the nine- 
teenth century was Idealism. Materialism 
received a distinct impulse from Darwin's 
theory of evolution, but Materialism has 
never for any long period of time or to any 
marked extent, held the minds of men. The 
Greek philosopher, Democritus, conceived of 
the world as a chance union of atoms whirled 
about in space by blind force; and it has not 

increased the reasonableness of Materialism, as 

i 

an explanation of the present order in the 
world, to change the method of union of atoms 
from a blind whirling movement to a blind 

9 



3Tofm Jtocom, ^ropfiet 

evolutionary movement. Then, too, Ma- 
terialism as a metaphysical explanation of the 
universe always leaves consciousness as a re- 
mainder to be explained, for no one has success- 
fully explained the creation of mind out of 
matter. Idealism offers many attractions to 
the thoughts of men, and beginning with Plato, 
it has had many brilliant defenders. Its weak- 
ness is that it makes this world a world of ap- 
pearance only — a view directly contrary to 
all of our daily experiences. In order to 
be a consistent idealistic philosopher one 
has to divide sharply his philosophical thought 
from the practical thought of every day life. 
According to Idealism, the reality of the world 
is not in the things seen but exclusively in the 
perceiving mind. This presents a dilemma: 
either there are as many moons as there 
are separate pairs of eyes which perceive the 
moon, or all the eyes perceive through one 
mind only. A logical development of Ideal- 
ism is Pantheism. When Idealism develops 
into Pantheism, the entire universe, including 

10 



3lo\)\\ itocom, $ropl)ct 

man, is swallowed up in God. If the only 
reality is one universal spirit, our personality 
ends with death, and even earthly freedom 
is an appearance only; the appearance of free- 
dom being due to the fact that our vision is 
too limited to allow us to see the absolute 
limitations necessarily imposed on our life by 
the universal life. 

Such was the condition of thought at the 
time Dr. Bascom began his work. Science 
deals with the facts of the world. Philosophy 
also inquires as to what the world is, and, at 
times, asks the further questions, How it came 
into being and how it continues to exist. 
For, as Paulsen says, philosophy is the sum- 
total of all scientific knowledge as seen from 
an inclusive point of view. Religion seeks to 
determine why the world came into being and 
to disclose to us its spiritual destiny. Each 
has its own field and must be proved by itself, 
and yet each must be consistent with the other 
two. Life becomes an insoluble riddle un- 
less each one of the three branches of thought 

ii 



3Jofm JSaacom, $ropfjet 

be consistent with the others. Instead of a 
unity of knowledge, we had at the beginning 
of the latter half of the nineteenth century a 
generally accepted scientific explanation of 
the world, in which the only reality was mat- 
ter ; a generally accepted philosophic explana- 
tion, in which the only reality was mind ; and a 
generally accepted religious conception, in 
which both mind and matter were real. The 
scientific view attributed the order in the 
world to the operation of blind force; the 
philosophic view attributed the order in the 
world to the operation of an impersonal mind 
working according to set laws; the religious 
view attributed the order in the world to mind 
operating in a supernatural way, which from 
time to time set aside or superseded the 
natural order. Dr. Bascom unified know- 
ledge, and made knowledge and faith continu- 
ous, by substituting a spiritual for amechanical 
evolution, and by accepting a realistic philoso- 
phy by the terms of which the world was 
partly mind and partly matter, but in which 

12 



Hfofm JBaacom, $ropfjet 

the unity of the world is preserved by re- 
garding the development of the physical uni- 
verse as the product of God's thought. Matter 
is everywhere permeated by Mind. 



13 



Ill 

Dr. Bascom published a book in 1880, en- 
titled Natural Theology, to controvert the 
materialistic view that natural forces and 
blind chance, operating through a mechanical 
evolution, are the cause of the present order 
in the world. In this book he pointed out 
that natural selection and adaptation are not 
sufficient to account for the origin of species. 
These may account for the preservation of spe- 
cies once they have originated, but blind chance 
and undirected force do not offer a reasonable 
basis of explanation for the origin of species. 
Adaptation, natural selection, heredity, cor- 
relation, use and disuse are offered by those 
holding a mechanical evolution as including the 
efficient forces by which the organic world 
passed from the most simple form to the most 

14 



3fofm ?tocom, JJropfjet 

complex life. The first two of these are 
not sufficient to explain the phenomena, and 
the last three, according to Dr. Bascom, can- 
not be claimed by evolution as belonging 
to it. Adaptation is defined as the direct 
action of physical forces on forms of life 
fitting them to their circumstances. The 
adjustment is not a peculiar property of 
the living thing but a mere response to 
external stimuli. However, it appears in 
fact that the tree supports its trunk with 
powerful roots in opposition to the winds 
rather than as a result of the winds. Fur- 
thermore, adaptation, when confined to the 
direct result of physical forces, offers explana- 
tions of but minor interest. Natural selection 
is a consideration of first importance but is 
not capable of accomplishing the results which 
have been attributed to it. It assumes a 
tendency in living things to vary slightly in 
every direction and attempts to explain how 
all of the plants and animals of the earth, in- 
cluding man, present themselves in their 

i5 



3Fotm JSatfcom, $ropfjet 

orderly relations by the survival of the fittest. 
In reality it offers no adequate explanation of 
how it is that living things vary. It offers no 
reasons why changes should be in one direc- 
tion rather than in another, or why the changes 
should be in the interest of life rather than 
adverse to life. Natural selection concededly 
explains many changes that have occurred in 
living things, particularly in cases where 
one form of life impinges upon another, and 
in cases of the disappearance of species. Nat- 
ural selection explains how life continues, but 
does not explain how the seeds of life came 
into being. The world nowhere offers evi- 
dence of the abortions, the misfits and mis- 
trials and failures with which the earth must 
have been literally filled if chance were the 
cause of order. Furthermore, natural selec- 
tion with its tardy and hesitating movement 
cannot meet the requirements of the case. 
All the past years of life on earth, long as the 
period is, comprise too short a period for 
natural selection to have done the work 

16 



SToim JBafifcom, $topfjct 

through constantly modified slight changes, 
without any limit as to the directions of the 
changes. 

Inheritance is at once accepted by Dr. 
Bascom as a primary principle in the develop- 
ment of life, but he points out that it is a term 
which evolution cannot explain and which 
makes its first appearance among the powers 
of life. It is a distinct increment. Correla- 
tion also is a primary principle in the develop- 
ment of life. If the horns of an animal are 
strengthened, the shoulders, the muscles and 
the organs must also be modified to meet the 
changed conditions; but the change results 
because the constructive idea requires it. An 
alteration in any one part of a machine does 
not itself produce alterations of other parts. 
Other changes in the machine follow only as 
an intelligent mind orders the changes. Cor- 
relation is a law of the organic world but 
it is not included in matter and force and it 
does show design. The law of use and disuse 
cannot be claimed as its own by the physical 

17 



STofm JBatfcom, $ropfjet 

world. A glove is not thickened as the skin of 
the hand is by use. A pipe is not strength- 
ened by pouring liquid through it, but 
our muscles are strengthened by labor. A 
machine does not absorb a part that is 
dropped out of it, but living bodies are con- 
stantly reducing or removing superfluous 
parts. What is the difference between the 
powers of living things and things in which 
life is not present? Mechanical evolution 
cannot answer the riddle, but if the presence of 
spiritual power be conceded the difficulty dis- 
appears. If evolution takes place along defin- 
ite lines and with variable increments, all 
the casual forces are retained in activity and 
the continuous and symmetrical results are 
accounted for. Will, struggling from within 
and not accident operating from without, is 
the explanation of the origin of species. There 
is no mystery in the survival of that which is 
fit to survive. The mystery lies in the pres- 
ence of life under such terms that it is able to 
triumph over its conditions. The views out- 

18 



3Fofm JSatfcom, iPropfjet 

lined above are accepted by many thinking 
men today, but they had been maturely 
arrived at and convincingly declared by Dr. 
Bascom in 1880. 



19 



IV 

The conception of evolution has not only 
caused a very radical modification in all 
branches of thought — scientific, philosophical 
and religious — but it has itself undergone a 
revolutionary change in the comparatively 
short period since the doctrine has been re- 
garded as established. It was believed to 
have started as a doctrine destructive of faith 
and now appears as a chief bulwark of faith. 
Darwin himself tended to an agnostic position 
on account of the inconsistency between the 
physical facts of the world and the old the- 
ology. Today the new theology reconciles 
the physical facts of the world with a supreme, 
pervasive, personal, spiritual presence, im- 
manent in the world. Evolution as an- 
nounced by Spencer is the development of 

20 



3fafm JSagcom, PropJjet 

each successive stage of the universe and of our 
world as a part of it from the previous stage, by 
the operation of physical forces only. Thus 
everything is foreclosed from the beginning 
to the end. The forces of nature, effective at 
the dawn of time, determine everything. This 
was rejected by Dr. Bascom because it is an 
extreme statement not involved in the facts 
to be explained; because the origin of the suc- 
cessive changes is in no way accounted for ; and 
because it makes no provision for the spiritual 
side of the world. He accepted a spiritual 
evolution. By that he meant one of distinct 
increments and of an overruling purpose 
which in its entire process contains and ex- 
presses personal spiritual power, in the means 
employed in the formation of the world as well 
as in the actual development of the world. 
The evolution of the universe is compared to 
the growth of a language or the development 
of an art. Physical forces throughout all 
time are permeated and carried forward by 
spiritual forces. The physical side and the 

21 



3foim Jtecom, $ropfjet 

spiritual side are inseparable. The process by 
which the world has grown to be what it is is 
not a flow of blind physical forces. The 
spiritual evolution of the world runs parallel 
with its physical evolution. There is con- 
stant interaction between the spiritual and the 
physical, but the two do not merge into each 
other. 

The scientific conception of the world, as 
Dr. Bascom points out, is that of a system of 
laws which sustain one another and com- 
pletely cover all the phenomena of the world. 
The conception of a spiritual evolution con- 
cedes the validity of all the natural laws that 
science has discovered. The laws of nature 
are left full scope within their province but 
spontaneity takes its place with causation. 
Will asserts itself as life develops. 

The conception of the world which evolu- 
tion displaces is that of the creation of physical 
things possessed of their own qualities, and 
subject, like building material, to processes of 
construction which are wholly beyond the 

22 



material itself. This idea of creation was 
derived from man's own mechanical work. 
Evolution is directly opposed to this theory 
of the world. Under the conception of evolu- 
tion the world is not so much a construction 
as it is a growth. The changes involved in 
creation have been continuous through all 
time. Each stage prepares the way for the 
next stage and passes into it. 

This conception of evolution, as Dr. Bascom 
conclusively shows, not only makes religion, 
philosophy and science thoroughly consistent 
with each other, but it also clarifies each 
branch of thought. Our religious beliefs are 
comprehended much more firmly when it 
appears that they are a real part of the life of 
the world. Faith is an achievement. It must 
be grasped by each man for himself. To one 
who is determined to believe the opposite we 
cannot prove from the facts of the world that 
it came to be what it is through a God who is 
perfect in wisdom and love, and yet no one 
has ever presented a theory which, conceiving 

23 



that the world is the product of a spirit which 
is infinite, eternal and unchangeable, has re- 
garded this infinite spirit as evil. Our con- 
ception of a spiritual evolution has led us to 
one supreme, pervasive, personal presence 
behind the physical world, and our instinct as 
well as our reason asserts that God is perfect 
in wisdom and love. A mechanical evolu- 
tion eliminates spirit from the world entirely, 
but a spiritual evolution, by which the de- 
velopment of the world is postulated as the 
product of God's thought, leads us directly to 
God's nature as a spirit, infinite, eternal, and 
unchangeable, and then to His attributes as 
perfect in wisdom and love. 

Dr. Bascom's conception of immortality 
follows necessarily from his conception of God. 
Whenever our conception of the mind of the 
world passes over from an impersonal spirit 
to a personal God, we must also immediately 
postulate immortality. The two doctrines — 
the existence of a personal God and the im- 
mortality of man — are inseparably related. 

24 



3Tofm JSatfcom, $ropfjet 

We cannot establish immortality without 
God, and without immortality a world which 
is the development of God's thought is 
unthinkable. 

Dr. Bascom did not infer immortality from 
our physical constitution. This is strictly 
mortal, giving no promise beyond the present. 
Under a merely physical evolution he would 
abandon all idea of immortality. He in- 
ferred immortality from our own rational 
constitution in connection with the character 
of God. Science has nothing to say about 
the question one way or the other. The life 
of man when it terminates in death is not to 
be exhausted in its intellectual and spiritual re- 
sources ; for man's higher powers are capable of 
indefinite growth. The whole object of evolu- 
tion, the finished labor of life, would be lost 
without immortality. Nothing is more op- 
posed to evolution than purposeless movement 
or an insufficient issue. Some try to save 
evolution while giving up the individual, by 
granting immortality to the race ; but the race 

25 



3Jofm JBascom, $ropfjet 

is made up of individuals and if all individual 
life prematurely ends the increase of the race 
only increases the disaster. Immortality is 
held fast by the force of our spiritual powers. 
The universality of the belief in immortality 
in itself implies occasion for it. All general 
impulses in all forms of life imply exterior 
correlative facts. Finally the truthfulness of 
God calls for immortality. God would never 
have allowed this universal desire to absorb 
the thoughts of men unless the promise is to 
be fulfilled. The proof of immortality pro- 
ceeds on the assumption that God is infinite 
in power, perfect in wisdom and love. We 
cannot reach a hopeful conclusion on any 
other premise, but with this assertion the 
conclusion necessarily follows. 

Immortality, says Dr. Bascom, is the 
promise of faith, and liberty is the vision of 
faith. The two doctrines, Freedom and Im- 
mortality, are associated in the most intimate 
way. Without immortality, freedom would 
not have time to do its work and without 

26 



3Fofm JBatfcom, $ropijet 

freedom everlasting life would be unendurably 
dull. Freedom is the indefinite power of 
doing; and all our hope and strength, all the 
impulses of our will and the forecasts of our 
reason, as well as the ever increasing satisfac- 
tion in the thing well done, conclusively urge 
upon us that freedom is the basic law of hu- 
man conduct. The world must necessarily be 
to a large degree inflexible, in its function 
of storing our collective growth; but never- 
theless, the changes that we are able to work 
in the world are considerable. We always 
have before us the fact that even animal life 
has triumphed over its conditions, and our 
superior powers will conquer the world again. 
We have time on our side. So far, we 
have been dealing with moments of time as 
compared with the ages which the world has 
behind it ; but the future belongs to us just as 
much as it belongs to the world. In facing 
the past we rely on the future and in this 
way the past also becomes increasingly ours. 
If we continue to strive we shall find that the 

27 



3Fofm JBatfcom, $ropJjet 

advantage is not evenly divided between our- 
selves and the things that oppose us, but that 
the advantage is all with us. We are being 
incorporated into the universe and not only 
sharing but quickening its movement. 

Belief in freedom is and always has been, as 
Dr. Bascom contends, an absolute necessity 
of life. Man cannot live in a world forever 
closed. Under the conception of God in the 
old theology it was impossible to reconcile the 
liberty of man with the liberty of God. The 
liberty of God was so far-reaching as to ex- 
clude the liberty of man. The old theology 
always stolidly asserted the doctrine of free- 
dom ; but at the same time it declared a theory 
which left no room for freedom. Under the 
old doctrine of decrees where God foreordained 
everything in the beginning, man was as much 
shut in by the will of God, as by the material- 
istic theory he was the sport of chance in a 
mechanical world. Fortunately the mass of 
men are not logical when logical conclusions 
interfere with necessary ideas. The doctrine 

28 



Sfofm JSa&om, JJtop&et 

of a spiritual evolution helps us mightily to 
grasp the idea of liberty. With this hypothe- 
sis the element of time not only ceases to be 
troublesome but becomes a distinct aid. The 
world was not finally created in the beginning 
but is in an everlasting process of growth. 
Creation lasts as long as time itself. God has 
not already determined events but is now de- 
termining them. Man is both created and 
creator. A creature of God, he is free to work 
with God from this time forth. 

This conception of evolution, asserts Dr. 
Bascom, puts an end to the separation be- 
tween religious truth and other forms of 
truth. Religion cannot deal with its own 
assertions without thereby coming into rela- 
tion with the teachings of science and philoso- 
phy. Consciousness does not afford a direct 
approach to God. God cannot be directly 
known to any man. The assertion of the 
possession of direct knowledge of God in- 
volves the assertion also of the possession of 
the power of God. Those who have claimed 

29 



3fofm Pagcom, $ropfjet 

to know God directly have no other revelation 
to make of Him than that with which we are all 
familiar. Guided by experience, we deny any 
superiority of power to know God in the " self- 
elected " over that of other men. The differ- 
ence between saint and sinner is merely in the 
use and abuse of powers alike to all. This 
identity of endowment is asserted not in 
derogation but in exaltation of the power of 
man; for Dr. Bascom always insisted that 
men have intuitive as well as reflective powers. 
The physical facts of the world do not originate 
the apprehending power of man any more than 
his apprehending power originates these physi- 
cal facts. Everything is open or closed 
according to our manner of approach. The 
Bible contains fundamental truths of life; 
but the philosophy and the science of the 
Bible are the philosophy and the science of its 
time, and the scientific and philosophical 
value of such views in the Bible is of no 
greater weight than the views of other writers 
on these subjects in Bible times. The en- 

30 



3Fofm JSatfcom, JJropijet 

forced authority of the Church and the en- 
forced authority of the Scriptures have served 
a most useful purpose in the past. They have 
contributed substantially to the present moral 
and intellectual development of the , world ; 
but the world is going forward, and the inner 
authority of reason and love is taking the 
place of external authority. The fallible 
minds of men are incapable of conceiving in- 
fallible beliefs. We have had no final state- 
ment of truth in any branch of knowledge. 
Faith will continue to purify itself. There is 
no faith without relative error and also no 
faith without relative truth. Our knowledge 
of God is not a fixed formula. God is known 
to us as a growing revelation rather than a 
perfected presence. Religion is dynamic, not 
static. 

The miracles as historical facts are rejected 
by Dr. Bascom as not proved by sufficient 
evidence. The ability of God to interfere in 
the world is fully recognized, but that it 
should be necessary for him to set aside the 

3i 



3Toftn JSaacom, $ropfjet 

laws for the government of the world which he 
has established is questioned. However, in 
denying the miracles as adequately proved 
events, the fundamental principles of the spirit- 
ual world remain the same as they would be if 
the miracles had actually occurred. If God be 
powerless in the world, locked in by the laws 
of nature, then much more are we powerless; 
and per contra, if we have power God has 
infinitely more power. The miracles have 
presented to the minds of men the fact of a 
spiritual presence in the world. If in sur- 
rendering belief in miracles we also surrender 
belief in this spiritual presence, we suffer 
immeasurably. Men cannot win the world 
without confidence in the spiritual power 
in the world ; but miracles cannot make good 
the position to which they have been as- 
signed. The value of the miracles in the mind 
itself has given way. If we could repeat an 
unquestioned miracle as often as we chose, it 
could give no better proof of a supernatural 
presence in the world than do the facts of 

32 



3Tofm JSatfcom, firopfjet 

man's power over nature which we are con- 
tinually renewing at our pleasure. We all 
delight in moments of reflection to dwell upon 
man's victories over the world, and this takes 
the place of the need formerly filled by the 
miracles. 

Conceiving God as perfect in wisdom and 
love, Dr. Bascom concludes that there can be 
no demand of justice superior to the demand 
of love. The doctrine of sin, with its doom of 
endless punishment, has assumed for hundreds 
of years such a forbidding form, that it is now 
wholly rejected by thoughtful minds. This 
dogma has played an important part in the 
development of the past. In addition to the 
authority adduced from the Scriptures, the 
very restraints in action which followed the 
preaching of the doctrine of future punishment 
was taken as evidence of its truth. The belief 
was linked with other beliefs which for a time 
seemed to make it reasonable. God was the 
ruler of the world and His glory was involved 
in all the claims of justice. The conception 
3 33 



3Fofjn JJagcom, $ropf)et 

of the love of God could not find its way into 
the hearts of men until the hearts of men were 
enlarged sufficiently to receive that love. Ad- 
ministration of the spiritual world was involved 
with the difficulties of the administration of 
human law. Sin was not measured from the 
mind and heart of the sinner but from the 
mind of God. The doctrine of everlasting 
punishment is explained by the fact that the 
punishment is so remote. The old theo- 
logians, confronted with a threat, fulfilment 
of which was not to occur within the bounds 
of this life, instinctively made up in violence 
what the threat lacked in directness. The 
punishment would not have been so terrible 
nor so long enduring had it been possible to 
locate effectively the threat nearer at hand. 

The Kingdom of Heaven, to summarize 
Dr. Bascom, is a physical, intellectual, social 
and spiritual product, and our conception of 
evolution gives a rational promise of its fulfil- 
ment. No matter how many millenniums, 
convulsions or Days of the Lord the old the- 

34 



3foim JBaacom, ^ropfjet 

ology may promise itself, they do not come. 
Nevertheless the march of men is upward. 
We have framed an induction under the 
doctrine of evolution which is most compre- 
hensive, and are justified in claiming its 
conclusions. Evolution is not pledged to 
make no mistakes and to occasion no delays. 
The idea involved is that a generative process 
will persist, until there results an advance- 
ment of most far-reaching and permanent 
consequence. The indications are that phy- 
sical evolution is approaching an end with 
man. There will be wonderful refinements of 
detail in man's body but there is no indication 
of a new race of physical beings as much su- 
perior in physical qualities to man as man is 
superior to the next physical life below. 
However, evolution is not damming up the 
stream of progress or causing it to flow back- 
ward over areas already covered. Man is 
not only the end of all that has gone before 
but also the beginning of all that is to come. 
Man is from the earth upwards, but he is 

35 



Sfofjn J£a*com, fkopfjet 

also from the heaven downwards. Spiritual 
evolution and social evolution are just begin- 
ning. There is promise ahead of unlimited 
development in man's social life. In Roman 
times the highest ethical ideas existed con- 
temporaneously with a depravity so great 
and so universal that the fall of Rome was the 
necessary outcome ; but in our time high ideals 
have a practical effect upon society. Rome 
subjugated the intellectual Greeks to slavery, 
but in our time brothers went to war over the 
slavery of an inferior race. When we consent 
to think of the aeons of time consumed in 
physical development, we are not able to 
think that social development is slow. 

The inorganic world in its development has 
prepared the way for the organic world, and 
these two together are now leading up into the 
spiritual world. Man, the highest product of 
animal life, becomes the first term in spiritual 
life and, by means of society, grows into 
thoughts and actions that point to a Kingdom 
of Heaven. 

36 



3FoJm JSaacom, $ropJ)et 

Dr. Bascom's view of evolution and the 
modifications in religious beliefs that follow 
from it, which I have sought to summarize in 
the preceding pages, are admirably presented 
in his book entitled Evolution and Religion, 
published in 1897. This work gives a lofty, 
thoroughly rational view of man's destiny. 
His other principal books on religion are 
Natural Theology, already noted, Philosophy 
of Religion, published in 1876; Words of 
Christ, published in 1883; The New Theology, 
published in 1891; God and His Goodness, 
published in 1901, and Things Learned by 
Living, published by Miss Bascom after the 
author's death. This last book reviews the 
experiences of his spiritually eventful life and 
contains much of moment for right living. 
A chapter entitled "The Formula of Personal 
Life" is a presentation of the doctrine of 
freedom which in a most inspiring way re- 
solves the conflict of life in favor of life. 



37 



V 

Dr. Bascom made philosophic knowledge 
continuous with scientific knowledge and 
religious faith, by acceptance of the realis- 
tic view as an explanation of how the world 
comes to be what it is. During the period of 
his work, Realism was generally regarded as an 
exploded theory which one could not entertain 
and yet remain an intelligent thinker. Philos- 
ophy has always had a horror of dualism. 
Reflective thought demands a world at one 
with itself, and Monism has always been the 
goal. The scientists, engrossed in the ex- 
planation of things by a mechanical evolution, 
were confidently affirming that the physical 
world we know embraced the sum total of 
reality. Monism was arrived at by assert- 
ing that mind is the product of matter. 

38 



3fofm Jtecom, $ropf)et 

Matter has in it all the finer qualities of reason 
and of love. The Idealists reached Monism 
by asserting that the physical world we know 
is a world of appearance only. It is the form 
in which the spirit of the world appears to 
us; matter of itself has no reality whatever. 
Dr. Bascom reached Monism by postulating a 
unity of mind and matter. The processes of 
reason underlie all other processes. The de- 
velopment of the world is the product of God's 
thought. The world of experience necessarily 
opens with dualism, but becomes one product 
under reason. Matter is everywhere per- 
meated by mind. Monism is reached by pre- 
dicating a unity of the bodily and the spiritual. 
It is interesting to note that the three 
modern explanations of the origin of the 
world were disclosed and rather definitely 
indicated by the Greeks. A superlatively 
intellectual people, their loose poetical relig- 
ious beliefs exerted but little if any restraint 
upon their intellectual achievements. For 
the Greek gods were but little different in 

39 



SFofjn Jlascom, IJropJjet 

their nature from men, and the ideas of the 
Greeks in regard to them did not interfere 
with the freedom of thought about this 
world of ours. Greek philosophy begins with 
Thales, who lived about 620 B.C., and reached 
its height with Socrates, Plato and Aristotle. 
Democritus, who was a contemporary of 
Socrates, conceived of the world as a purely 
material world made up of atoms. Plato 
introduced an ideal element into the world, the 
ideal and the material elements being at war. 
Aristotle conceived of the world as a spiritual 
and material unity. Philosophic thought of 
all intervening time comes back to and centres 
around some one of these explanations of 
Greek Philosophy. Each successive restate- 
ment tends to eliminate some of the errors and 
to enlarge some of the truths embodied in each. 
The scholastic philosophers, under the neces- 
sity of making their doctrine harmonious with 
religious faith, found the views of Aristotle 
adaptable. The intervening period between 
medieval and modern philosophy was occupied 

40 



3foim Jtecom, $ropf)et 

by Descartes, who declared for a pronounced 
dualistic view by which the universe was theo- 
retically split in two. The reaction from this 
impossible division between mind and matter 
announced by Descartes has thrown the world 
of thought since then into many untenable 
forms of Monism. The Dualism of Descartes 
leads to the Pantheism of Spinoza, according 
to which a stone rolling down hill and Shake- 
speare writing an immortal play, are processes 
identical in their nature. Kant and the 
Idealists who followed him attempted to 
present a theory of knowledge which is work- 
able to meet the demands of every day life ; 
but the idealistic view will not harmonize 
with experience. The Scottish school of 
philosophy held to the realistic view, which 
also received support in America, but gener- 
ally the one thing which modern philoso- 
phers were united upon was in holding a 
withering contempt for scholasticism and 
anything in the nature of dualism. 

Dr. Bascom recognized fully the funda- 
41 



3Fofm JSagcom, $ropfjet 

mental truth of Idealism, namely, that the 
plane of our experience is mental and that 
material objects can never come directly 
within our experience. He also fully recog- 
nized the significant truth that Materialism 
had forced to light, namely, the reality of the 
material world. The difficulty of the Scotch 
realistic view, whereby material objects were 
regarded as directly handled and known, was 
that it failed to account for error and mis- 
take. The scientific view of the world, the 
reflective view of the world, is a very different 
view of the world than that of naive common 
sense. If we can directly know the world of 
objects, if objects get directly within the plane 
of our experience, then there is no room for 
error or mistake. The Scotch Realism can- 
not explain or in any way account for errors 
and mistakes that are every day occurring in 
everyone's experience. Dr. Bascom accepted 
Realism as the best explanation of how the 
world came to be what it is, but he did not 
accept it in the old form. He reconstructed 

42 



3Fofm JSatfcom, Propfjet 

it and gave the name "Constructive Realism " 
to his system of philosophy. He agreed with 
the Idealists that the only thing which mind 
can know directly is mind, but he emphatically 
denied the assertion of the Idealists that be- 
cause we cannot know the world directly we 
cannot know it at all. The limitations of 
direct knowledge are necessarily imposed 
upon man by man's nature, but man is fur- 
nished facilities for indirect knowledge which 
are adequate to man's needs and which 
science every day employs in its sphere. 
Reason uses both inductive and deductive 
processes. The access to knowledge is the 
same in philosophy as in science. Where 
Berkeley and Kant and the other Idealists 
concededly went wrong was in expecting of 
man a kind of knowledge which from the very 
nature of the case is impossible. Man is finite 
and because of the limitations of his nature 
he cannot know absolutely and beyond the 
shadow of doubt, except as to his own mind. 
The phenomena of the world, that is, the im- 

43 



3foJm JSagcom, $ropfjet 

pressions which objects make on us, are with- 
in the plane of our experience and are directly 
known, but the objects themselves are out 
of reach. However, because the objective 
world itself is never within the plane of 
our experience it is not therefore unknown 
and unknowable. The knowledge relation 
is a triple relation between the know- 
ing subject, the object known, and the 
phenomenon caused by the object in the 
plane of the subject's experience. There is 
correspondence between the phenomenon and 
the object itself which human experience af- 
firms to be actual. The world of objects is a 
real world which we never know directly but 
can know indirectly. We cannot have direct 
knowledge of, but we can have indirect know- 
ledge about things. Science has always pro- 
ceeded on this basis; and when philosophy 
generally does so, philosophy will become 
understandable to men in general. 

It is interesting to note that Professor 
Pratt and six other leading professors of phil- 

44 



HfoJm JSatfcom, $ropfjet 

osophy and psychology in America, after 
having conducted a cooperative study of 
the knowledge problem for upwards of five 
years, in 1920 published a book called Essays 
in Critical Realism , of which each one of 
the professors wrote a chapter, wherein 
they present with great clearness and con- 
vincing force this view declared by Dr. 
Bascom forty years before. Apparently no 
thinker can retain his position as a thinker 
and wholly agree with anybody else; but 
there is much less difference between Dr. 
Bascom 's view and the general treatment of 
the knowledge problem as presented in this 
book than there is difference of view between 
the individual chapters contributed by the 
different writers. There is one point where 
Dr. Bascom has a decided advantage over 
these younger philosophers, who never heard 
of his views in this respect and reached their 
conclusions independently, and that is in the 
name by which this new philosophy is called. 
"Constructive Realism" would be a more flt- 

45 



3foim JEaacom, $ropijet 

ting name than " Critical Realism." For the 
work of moulding Realism to fit the facts of 
experience is a constructive and not a critical 
work. The matter is referred to here, how- 
ever, as disclosing the very forward position 
which Dr. Bascom occupied in the thought of 
his time. Living in a time when Realism was 
generally regarded as unthinkable, he had the 
ability to see its basic truth, the keenness to 
see the error which had made the old Realism 
impossible, and the reasoning power to correct 
the error. Nor is it to be forgotten that great 
courage and confidence as well as keen in- 
sight were required to take the position he 
took at that time. 

Dr. Bascom was always interested in spirit- 
ual destiny, and he regarded philosophy as the 
key to the solution of the problem. Religious 
beliefs are not to be proved by the things of 
the seen world but from the experiences of the 
unseen world. Religious truths are not for this 
reason less certain than physical truths. How- 
ever, religious faith equally with scientific 

46 



3Fofm J8a*com, Propijet 

truth must be wholly consistent with reason. 
Faith must accord with knowledge. In recon- 
structing the old Realism, Dr. Bascom not only 
presented a theory of knowledge which is 
simple, direct and understandable, but he of- 
fered a conception of the origin of things which 
agrees with experience. The world we know 
is partly spiritual and partly material. Dr. 
Bascom accepted this world as we find it and 
reached a Monistic view by postulating a 
unity of the bodily and spiritual rather than 
by absorbing either one into the other. 

Realism since the beginning of this cen- 
tury has received a rapidly increasing ac- 
ceptance. A most clear and convincing state- 
ment of the realistic view of the metaphysical 
problem is presented by Professor McDougall 
of Harvard in the well-known book entitled 
Body and Mind, which is already in its fifth 
edition. Dr. Case, the learned author of the 
article on Metaphysics in the Encyclopedia 
Britannica, devotes most of his discussion to an 
historical review of Idealism as the predomi- 

47 



SFofm JBagcom, $ropfjet 

nant philosophy of the past but points to 
Realism as the metaphysical view of the 
future. He sees that the world is a unity of 
mind and body, and ventures the statement 
that the philosophers must look in this direc- 
tion if they are going to solve the problem of 
how the world came into being. 

Dr. Bascom's first statement of " Con- 
structive Realism" under that name appears 
in a book entitled Science of Mind, pub- 
lished in 1880. This book contains the sub- 
stance of an earlier volume entitled Prin- 
ciples of Psychology, which the author rewrote 
for classroom work in connection with his 
teaching at the University of Wisconsin. 
This subject was of absorbing interest to Dr. 
Bascom, and received a restatement by him 
in a book entitled Principles of Philosophy, 
published in 1885, and later in another book 
entitled An Historical Interpretation of Philos- 
ophy, published in 1893. His last statement 
on the subject is contained in the chapter on 
religion in Things Learned by Living. 

48 



VI 

It must appear from what has been said 
that Dr. Bascom stood nearly half a century 
ago where our most enlightened thinkers in 
science, philosophy and religion stand today, 
except that he covered the entire field of hu- 
man thought, whereas most thinkers are con- 
tent to confine their work to a single branch, 
whether it be science, philosophy or religion. 

The point of view toward life has changed 
very greatly in this generation. When the 
workers of today were at school and about to 
emerge in the world of work, the thing em- 
phasized was the importance of success in the 
chosen calling. The ideal was to rise in the 
world as rapidly as possible and as far as 
one was able. Now emphasis is put upon 
the other side of life. Several years ago 
4 49 



3Jofm Jtecom, $ropfjet 

President Butler, in his annual opening ad- 
dress to the students and faculty of Columbia 
University, pointed out that the colleges 
generally were spending too much time in 
teaching men to earn a living — too little time 
in helping men to learn to live. The many can 
earn a livelihood; but it takes most men a life- 
time, if they acquire it at all, to acquire the 
fine art of learning to live. President Ferry 
of Hamilton was quoted last spring in the 
newspapers as saying that the young men and 
women of the colleges of today, speaking 
generally, were interested in truth and service 
but that they could not achieve faith in a per- 
sonal living God. Dr. Gordon, of Old South 
Church, Boston, who delivered the bacca- 
laureate sermon at the Williams College Com- 
mencement in 1922, said that it makes no 
difference how successful a man may be in 
the calling he has selected for his work, if 
he cannot make a success of his personal life. 
The importance of living is attracting the 
thoughts of men today as never before. Most 

50 



3fofm Jtocom, $ropf)et 

men are keenly interested in religious ques- 
tions, but the generally halting and timid 
movement of the churches has made men 
doubtful. The churches have never had the 
courage to see this application of the ' ' Secret 
of Christ"; that men, in order to find faith, 
must first lose it. Dr. Bascom used to assert 
that the difficulties of life were never with 
the terms of life but always with life itself. 
The difficulties of life are in each man's 
spirit and not in the circumstances which sur- 
round him. To this thinker the purposes 
of education were to redeem life from life 
itself. 

Dr. Bascom made significant sacrifices in 
the interest of liberty of thought. It required 
great moral and intellectual courage to dare to 
think and to speak as he did in his time. Like 
the prophets of old, John Bascom was a char- 
acter of great grandeur who heard the voice of 
God in his heart and had the courage to de- 
clare his message long before the world was 
able to comprehend its force. Intellectual 

5i 



3fofjn JSaacom, $ropfjet 

solitude was his lot, and yet he had no solici- 
tude, for he knew that he was in direct con- 
tact with truth. In the preface to Things 
Learned by Living, written toward the end of 
his life, and published, as stated above, after 
his death, Dr. Bascom is still sure that there 
are many truths which he brought to light of 
which the world is finding or will find the need, 
though he is by no means certain that these 
principles will be consciously derived from him. 
Yet this did not aggrieve him for he was 
wholly devoid of vanity. 

As never before the world needs a vigor- 
ous, rational belief. This is not because the 
thoughts of men are on a lower plane than 
formerly. Society is advancing, and never 
more rapidly than today. It is because the 
world is on the march and not in camp that 
such a belief is needed to point the way ; and 
because it is needed it will appear. This is a 
sure deduction from our doctrine of a spiritual 
evolution. The reputations of men have to 
wait for a correct appraisal of their lives ; but 

52 



3fofm JBaacom, JJropfjet 

surely the world will come to see that John 
Bascom was one of the great succession of 
men called prophets who have stood on the 
heights and pointed the way in the everlast- 
ing struggle of mankind upward toward the 
truth. 



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